The main idea of pantheism is that everything is God. The clod of earth is divine because it is a manifestation of Deity. Now this idea is all very well, and is in fact essential to philosophy. We find it in Aristotle himself, since the entire world is, for him, the actualization of reason, and reason is God. But this is also a very dangerous idea, if not supplemented by a rationally grounded scale of values. No doubt everything is, in a sense, God. But if we leave it at this, it would follow that, since everything is equally divine, there is no higher and lower. If the clod of earth, like the saintliest man, is God, and there is no more to say of the matter, then how is the saint higher than the clod of earth? Why should one ever struggle towards higher things, when in reality all are equally high? Why avoid evil, when evil is as much a manifestation of God as good? Mere pantheism must necessarily end in this calamitous view. And these deplorable effects explain the fact that Hinduism, with all its high thinking, finds room for the worship of cows and snakes, and, with all its undoubted moral elevation, yet allows into its fold the grossest abominations. Both these features are due to the pantheistic placing of all things on a par as equally {313} divine. Not of course that Hinduism has not a sort of doctrine of evolution, a belief in a higher and lower. As everyone knows, it admits the belief that in successive incarnations the soul may mount higher and higher till it perhaps rejoins the common source of all things. There is probably no race of man so savage that it does not instinctively feel that there is a higher and lower, a better and worse, in things. But the point is that, although Hinduism has its scale of values, and its doctrine of development, it has no rational foundation for these, and though it has the idea of higher and lower, yet, because this is without foundation, it lets it slip, it never grips the idea, and so easily slides into the view that all is equally divine. The thought that all is God, and the thought that there are higher and lower beings, are, on the surface, opposed and inconsistent theories. Yet both are necessary, and it is the business of philosophy to find a reconciliation. This Aristotle does, but Hinduism fails to do. It asserts both, but fails to bring them to unity. Now it asserts one view, and again at another time it asserts the other. And this, of course, is connected with the general defect of oriental thinking, its vagueness. Everything is seen, but seen in a haze, in which all things appear one, in which shapes flow into another, in which nothing has an outline, in which even vital distinctions are obliterated. Hence it is that, though oriental thought contains, in one way or another, practically all philosophical ideas, it grips none, and can hold nothing fast. It seizes its object, but its flabby grasp relaxes and slips off. Hinduism, like modern science, has its doctrine of evolution.